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== गुणानां तारतम्यम् ॥ Proportionality of Gunas<ref name=":1" /> ==

== गुणानां तारतम्यम् ॥ Proportionality of Gunas<ref name=":1" /> ==

Each of the three gunas have their own function that they perform. It is said, <blockquote>सत्त्वं सुखे संजयति रजः कर्मणि भारत । ज्ञानमावृत्य तु तमः प्रमादे संजयत्युत ॥१४.९॥<ref name=":3" />

Each of the three gunas have their own function that they perform. It is said, <blockquote>सत्त्वं सुखे संजयति रजः कर्मणि भारत । ज्ञानमावृत्य तु तमः प्रमादे संजयत्युत ॥१४.९॥<ref name=":3" /> sattvaṁ sukhe saṁjayati rajaḥ karmaṇi bhārata । jñānamāvr̥tya tu tamaḥ pramāde saṁjayatyuta ॥14.9॥</blockquote>Meaning: Sattva binds one to happiness, and rajas to fruitive action, whereas tamas veils knowledge and binds one to madness.<ref name=":2" /><ref name=":1" />

sattvaṁ sukhe saṁjayati rajaḥ karmaṇi bhārata । jñānamāvr̥tya tu tamaḥ pramāde saṁjayatyuta ॥14.9॥</blockquote>Meaning: Sattva binds one to happiness, and rajas to action, whereas tamas veils knowledge and binds one to inadvertence.<ref name=":2" />

Sattva is said to be the illuminating or enlightening quality that helps one to understand the truth or reality of the situation, gives clarity and thus helps one to understand real bliss or happiness. Rajas owing to its passionate nature, consistently forces one to initiate actions to achieve goals and thus, that person gets engaged in the pursuit of various pleasures. On the other hand, Tamas by nature clouds the wisdom and incapacitates individual to know the truth or to understand the real nature of anything.<ref>[[Trigunas (त्रिगुणाः)|https://dharmawiki.org/index.php/Trigunas_(त्रिगुणाः)]]</ref>

The mode of goodness conditions one to happiness, passion conditions one to fruitive action and ignorance, covering one's knowledge, binds one to madness.

Describing the interaction between the three gunas within an individual, the Bhagavad Gita states, <blockquote>रजस्तमश्चाभिभूय सत्त्वं भवति भारत । रजः सत्त्वं तमश्चैव तमः सत्त्वं रजस्तथा ॥१४.१०॥<ref name=":3" />

Through the influence of Sattva man feels happy inspite of the presence of grief and suffering; through the influence of rajas man is impelled to action inspite of his being happy; through the influence of tamas man is deprived of the power of discrimination and neglects his imperative duties.SN

rajastamaścābhibhūya sattvaṁ bhavati bhārata । rajaḥ sattvaṁ tamaścaiva tamaḥ sattvaṁ rajastathā ॥14.10॥</blockquote>Meaning: Sattva asserts itself by prevailing over rajas and tamas, rajas asserts itself by prevailing over sattva and tamas and tamas asserts itself by prevailing over sattva and rajas.<ref name=":2" />

Sattva is said to be the illuminating or enlightening quality that helps one to understand the truth or reality of the situation, gives clarity and thus helps one to understand real bliss or happiness. Rajas owing to its passionate nature, consistently forces one to initiate actions to achieve goals and thus that person gets engaged in the pursuit of various pleasures. On the other hand, Tamas by nature clouds the wisdom and incapacitates individual to know the truth or to understand the real nature of anything.(Trigunas)

There is always prominence of some guna manifested in one's dealings.<ref name=":1" /> And when one of the gunas prevails over the other two, it produces its own effect which is described as knowledge and happiness in case of sattva, attachment and action-orientedness in case of rajas and veiled discrimination power, lethargy and carelessness in case of tamas.<ref name=":2" /> Therefore, by the manifested activities, the inherent or prominent guna of an individual can be understood. And by practice, one may nurture the prominence of the desired guna in oneself.<ref name=":1" />

 

 

 

 

Sattva asserts itself by prevailing over rajas and tamas, rajas asserts itself by prevailing over sattva and tamas and tamas asserts itself by prevailing over sattva and rajas. SN

 

When one of the gunas prevails over the other two, it produces its own effect. Thus sattva produces knowledge and happiness, rajas causes attachment and impels one to action and tamas veils discrimination and causes inertia and inadvertence.SN

 

The prominence of some certain mode of nature is manifested in one's dealings, in his activities, in eating, etc. But if one wants, he can develop, by practice, the mode of goodness and thus defeat the modes of ignorance and passion. One can similarly develop the mode of passion and defeat goodness and ignorance. Or one can develop the mode of ignorance and defeat goodness and passion. By the manifestation of particular activities, it can be understood in what mode of nature one is situated.

== Manifestation of Sattva<ref name=":1" /> ==

== Manifestation of Sattva<ref name=":1" /> ==